Chapter One Hundred Twenty (פֶּרֶק מֵאָה וְעֶשְׂרִים)

After we have explained the neck of Ze’ir Anpin and its Oref [nape], together with the rest of its secrets (אַחֲרֵי אֲשֶׁר בֵּאַרְנוּ צַוַּאר זְעֵיר אַנְפִּין וְהָעֹרֶף שֶׁלּוֹ עִם שְׁאָר סוֹדוֹת), it is fitting that we return to our subject (רָאוּי שֶׁנַּחֲזוֹר לְעִנְיָנֵינוּ), in order to explain the remaining details of Ze’ir Anpin (כְּדֵי לְבָאֵר שְׁאָר פְּרָטֵי זְעֵיר אַנְפִּין), and afterward we shall explain its head together with its Thirteen Tikkunei Dikna [rectifications of the beard] (וְאַחַר כָּךְ נְבָאֵר רֹאשׁוֹ עִם י״ג תִּיקּוּנֵי דִּקְנָא שֶׁלּוֹ), which it inherits from Arich Anpin (שֶׁיּוֹרֵשׁ מֵאֲרִיךְ), so that afterward the matter of the connection of its head will not be found interrupted (שֶׁלֹּא נִמְצָא אַחַר כָּךְ עִנְיַן חִבּוּר רֹאשׁוֹ שֶׁנַּפְסִיק), by another subject (בְּעִנְיָן אַחֵר). And beforehand it is fitting to know (וְקוֹדֶם רָאוּי לָדַעַת), the intention of what the Sages said (כַּוָּנַת מַה שֶּׁאָמְרוּ חֲכָמִים), why children, meaning minors (לָמָּה הַפְּעוּטוֹת, פֵּירוּשׁ הַקְּטַנִּים), from six years and one day (מִשֵּׁשׁ שָׁנִים וְיוֹם אֶחָד), their acquisition is a valid acquisition regarding movable property (מִקְחָן מִקָּח בְּמִטַּלְטְלִין), but not regarding land (וְלֹא בִּקְרָקָעוֹת) (Gittin 59a), and why a boy of nine years and one day is fit for intercourse (וְלָמָּה בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד רָאוּי לְבִיאָה) (Niddah 45a), and not younger than this (וְלֹא פָּחוֹת מִזֶּה), and why at thirteen years and one day he is called an adult (וְלָמָּה בֶּן י״ג שָׁנִים וְיוֹם אֶחָד נִקְרָא גָּדוֹל) (Mishnah Niddah 5:6). Rather, you must know (אֶלָּא צָרִיךְ אַתָּה לָדַעַת), that all this is in Ze’ir Anpin (שֶׁכָּל זֶה הוּא בִּזְעֵיר אַנְפִּין). At first it consisted only of Six Extremities (מִתְּחִלָּה הָיָה שֵׁשׁ קְצָווֹת בִּלְבַד), and afterward it became nine years old (וְאַחַר כָּךְ נַעֲשָׂה בֶּן תֵּשַׁע שָׁנִים), for a year is numerically equivalent to a Sefirah (כִּי שָׁנָה גִּימַטְרִיָּא סְפִירָה), and then it is fit for intercourse (וְאָז רָאוּי לְבִיאָה), because a little Da‘at entered from Imma, from her Yesod (כִּי נִכְנַס מֵאִמָּא מְעַט דַּעַת מִיְּסוֹד שֶׁלָּהּ), and afterward it became thirteen (וְאַחַר כָּךְ נַעֲשָׂה בֶּן י״ג), through the Thirteen Tikkunei Dikna [rectifications of the beard] (בְּתִיקּוּנֵי דִּיקְנָא), and became an adult (וְנַעֲשָׂה גָּדוֹל), as it ought to be (כְּמוֹ שֶׁצָּרִיךְ לִהְיוֹת).

And in order that we may explain this matter thoroughly (וּכְדֵי שֶׁנְּבָאֵר עִנְיַן זֶה בָּאֵר הֵיטֵב), it is fitting that you know (רָאוּי אַתָּה לָדַעַת), what we said above in the previous sections (מַה שֶּׁאָמַרְנוּ לְמַעְלָה בַּפְּרָקִים הַקּוֹדְמִים), concerning the division of the Chesadim (בְּחִלּוּק הַחֲסָדִים), that the Netzach, Hod, and Yesod of Imma are included within Keter, Chokhmah, Binah, Da‘at, Gedulah, Gevurah, and one-third of Tiferet (שֶׁנֵּצַח הוֹד יְסוֹד שֶׁל אִמָּא, נִכְלָלִים בְּתוֹךְ כֶּתֶר חָכְמָה בִּינָה דַּעַת גְּדוּלָה גְּבוּרָה וּשְׁלִישׁ תּ״ת), for the Chesadim descend concealed until there (שֶׁיּוֹרְדִים הַחֲסָדִים מְכֻסִּים עַד שָׁם). It follows that these are six years from the six Sefirot (נִמְצָא שֶׁהֵם ו׳ שָׁנִים מֵהַשֵּׁשׁ סְפִירוֹת), for each Middah [attribute] is a year (שֶׁכָּל מִדָּה הִיא שָׁנָה), and the proof of this is that Sefirah is numerically equal to Shanah [year] (וְהָעֵד עַל זֶה סְפִירָה גִּימַטְרִיָּא שָׁנָה), and each Sefirah differs in its activities from its companion (וְכָל סְפִירָה הִיא מְשֻׁנָּה פְּעוּלוֹתֶיהָ מֵחֲבֵרְתָּהּ), therefore the acquisitions of minors are valid only with movable property (לָכֵן הַפְּעוּטוֹת מִקְחָם מִקָּח בְּמִטַּלְטְלִים לְבַד), because movable things are shifted from judgment to mercy (שֶׁמְּטַלְטְלִים אוֹתוֹ מִדִּין לְרַחֲמִים), and the food is separated from the refuse (וּמְטַלְטְלִים הָאוֹכֶל מִתּוֹךְ הַפְּסוֹלֶת), and also from mercy to judgment (וְגַם מֵרַחֲמִים לְדִין), in order that there be a proper blend (כְּדֵי לִהְיוֹת מָזוּג כָּרָאוּי). And four months from the covered third of Tiferet (וְד׳ חֳדָשִׁים מִשְּׁלִישׁ תּ״ת הַמְכֻסֶּה), which we need for the calculation of the thirteen years, as will be explained (שֶׁצָּרִיךְ לָנוּ לַחֶשְׁבּוֹן הַי״ג שָׁנִים כְּמוֹ שֶׁיָּבוֹא), and now we take it as equivalent to one day (וְעַתָּה אָנוּ לוֹקְחִים אוֹתוֹ בְּעֶרֶךְ יוֹם אֶחָד), because had Imma not inclined herself even as far as one-third of Tiferet (מִפְּנֵי שֶׁלּוּלֵא שֶׁהִרְכִּינָה אִמָּא אֲפִלּוּ עַד שְׁלִישׁ תּ״ת), it would not have reached there (לֹא הָיְתָה מַגַּעַת), thus it would have been six years and one day (הָיִינוּ שֵׁשׁ שָׁנִים וְיוֹם אֶחָד), and after this Imma inclined herself (וְאַחַר זֶה הִרְכִּינָה אִמָּא), thus we have in the calculation of thirteen years four months (נִמְצָא לָנוּ לַחֶשְׁבּוֹן י״ג שָׁנִים ד׳ חֳדָשִׁים), so that he may have Mochin (כְּדֵי שֶׁיִּהְיוּ לוֹ מוֹחִין), and be called an adult (וְיִקָּרֵא גָּדוֹל). And afterward, when they ascend in the secret of Ohr Chozer [returning light] (וְאַחַר כָּךְ כְּשֶׁעוֹלִים בְּסוֹד אוֹר חוֹזֵר), and a Makif [surrounding light] is made for it (וְנַעֲשֶׂה לוֹ מַקִּיף), for previously Ze’ir Anpin was unable to receive these Chesadim except through the screen of Imma (כִּי מִקֹּדֶם לֹא הָיָה ז״א יָכוֹל לְקַבֵּל אֵלּוּ הַחֲסָדִים כִּי אִם עַל יְדֵי מָסָךְ אִמָּא), which gathered them little by little (שֶׁקִּבֵּץ עַל יָד עַל יָד), and afterward it is able to receive them revealed (וְאַחַר כָּךְ יָכוֹל לְקַבֵּל אוֹתָם מְגֻלֶּה). And when Imma departs (וּכְשֶׁנִּסְתַּלְּקָה אִמָּא), the Chesadim ascend to the Keter (עוֹלִים הַחֲסָדִים עַד הַכֶּתֶר), from below upward (מִלְּמַטָּה לְמַעְלָה), namely from one-third of Tiferet up to the Keter (דְּהַיְנוּ מִשְּׁלִישׁ תּ״ת עַד הַכֶּתֶר), and it follows that they are twelve years and eight months (נִמְצָא שֶׁהֵם י״ב שָׁנִים וְח׳ חֳדָשִׁים). And the reason that we count the six years from the Keter (וְהַטַּעַם שֶׁאָנוּ מוֹנִים הַשֵּׁשׁ שָׁנִים מִכֶּתֶר), even though the Chesadim spread only from Da‘at and below (וְהַחֲסָדִים לֹא נִתְפַּשְּׁטוּ אֶלָּא מִדַּעַת וּלְמַטָּה), is because the striking of the Mazalot [channels of influx] is upon the head of Ze’ir Anpin (הוּא מִפְּנֵי שֶׁבְּטִישׁוֹת הַמַּזָּלוֹת הוּא עַל רֹאשׁ זְעֵיר), namely that the hairs of the Dikna [beard] (דְּהַיְנוּ שֶׁהַשְּׂעָרוֹת שֶׁל הַדִּיקְנָא), that is, the end of these two Mazalot [channels of influx] (דְּהַיְנוּ סוֹף שְׁנֵי הַמַּזָּלוֹת הָאֵלֶּה), which include the hairs of the beard (הַכּוֹלְלִים שְׂעָרוֹת הַזָּקָן), from whose striking emerge the Chesadim and the Gevurot (שֶׁיּוֹצְאִים מִבְּטִישָׁתָם הַחֲסָדִים וְהַגְּבוּרוֹת), are upon and within the Keter of Ze’ir Anpin (הֵם עַל כֶּתֶר זְעֵיר וּבְתוֹכוֹ), and also because these Mazalot [channels of influx] are from the Keterim [crowns] of Atzilut (וְגַם שֶׁהַמַּזָּלוֹת הָאֵלֶּה הֵם מִכִּתְרֵי דַּאֲצִילוּת), which is Arich Anpin, as we have said (שֶׁהוּא אֲרִיךְ כַּדַּאֲמָרָן), therefore we begin counting from the Keter (לָכֵן אָנוּ מַתְחִילִים לִמְנוֹת מִכֶּתֶר). And because Ya‘akov is the likeness of Ze’ir Anpin in its reception of these concealed and revealed Chesadim (וּמִפְּנֵי שֶׁיַּעֲקֹב הוּא דִּיּוּקָן דְּזְעֵיר בְּקַבָּלָתוֹ הַחֲסָדִים הַלָּלוּ הַמְכֻסִּים וְהַמְגֻלִּים), therefore Ya‘akov was not blessed until he was sixty-three years old (לָכֵן לֹא נִתְבָּרֵךְ יַעֲקֹב עַד הֱיוֹתוֹ בֶּן ס״ג שָׁנָה), for the sixty years correspond to the six Sefirot: Keter, Chokhmah, Binah, Da‘at, Gedulah, and Gevurah (הַס׳ שָׁנָה הֵם כְּנֶגֶד ו׳ סְפִירוֹת כֶּתֶר חָכְמָה בִּינָה דַּעַת גְּדוּלָה גְּבוּרָה), each Middah [attribute] being included of ten (כָּל מִדָּה וּמִדָּה כְּלוּלָה מִי׳), making sixty corresponding to sixty years (עוֹלִים ס׳ כְּנֶגֶד ס׳ שָׁנִים), and one-third of Tiferet corresponds to the three years (וּשְׁלִישׁ הַתּ״ת הוּא כְּנֶגֶד הַשָּׁלֹשׁ שָׁנִים), which are one-third of ten (שֶׁהֵם שְׁלִישׁ מֵעֶשֶׂר). And this occurred when he was some days into the fourth year of sixty-four (וְזֶה נַעֲשָׂה בִּהְיוֹתוֹ אֵיזֶה יָמִים בְּחֵלֶק הַשָּׁנָה הָרְבִיעִי שֶׁל ס״ד), in order to give him one-third of that fourth year (כְּדֵי לִתֵּן לוֹ שְׁלִישׁ מֵאוֹתָהּ שָׁנָה הָרְבִיעִית), and because it is not a complete year (וּמִפְּנֵי שֶׁאֵינוֹ שָׁנָה), it was not mentioned in the words of our Sages of blessed memory, only sixty-three years (לֹא נִזְכַּר בְּדִבְרֵי רַז״ל רַק ס״ג שָׁנָה). And you already know (וּכְבָר יָדַעְתָּ), that the Chesadim descended concealed until one-third of Tiferet (שֶׁהַחֲסָדִים עַד שְׁלִישׁ הַתּ״ת יָרְדוּ מְכֻסִּים), and the light descended and burst through from within (וְהָיָה הָאוֹר יוֹרֵד וּבוֹקֵעַ מִבִּפְנִים), and this is the secret of Ya‘akov, whose letters combine to form Yivaka [he shall burst through] (וְזֶהוּ סוֹד יַעֲקֹב צֵירוּפוֹ יִבָּקַע), to allude that through these burstings of the concealed light, “Ya‘akov emerged” (לִרְמוֹז שֶׁמֵּאֵלּוּ הַבְּקִיעוֹת שֶׁל הָאוֹר הַמְכֻסֶּה יָצָא יַעֲקֹב), as you will know with the help of Hashem (כַּאֲשֶׁר תֵּדַע בְּעֶזְרַת הַשֵּׁם). And this is the meaning of Ya‘akov Yivaka [Ya‘akov shall burst through] (וְזֶהוּ יַעֲקֹב יִבָּקַע), the sixty years of Ya‘akov corresponding to the six Middot [attributes] from Keter until Tiferet (הַשִּׁשִּׁים שָׁנִים שֶׁל יַעֲקֹב כְּנֶגֶד הַשֵּׁשׁ מִדּוֹת מִכֶּתֶר עַד תּ״ת), and the one-third corresponding to the concealed third (וְהַשְּׁלִישׁ כְּנֶגֶד הַשְּׁלִישׁ הַמְכֻסֶּה), and afterward these Chesadim returned to ascend revealed from outside in the secret of Ohr Chozer [returning light] (וְאַחַר כָּךְ חָזְרוּ אֵלּוּ הַחֲסָדִים לַעֲלוֹת מְגֻלִּים מִבַּחוּץ בְּסוֹד אוֹר חוֹזֵר). And the reason for this Ohr Chozer [returning light] was (וְהַטַּעַם לְאוֹר חוֹזֵר הַזֶּה הָיָה), so that Ze’ir Anpin would receive the illumination of its Mochin, namely its Chokhmah, Binah, and Da‘at (כְּדֵי שֶׁיְּקַבֵּל זְעֵיר אַנְפִּין הֶאָרַת מוֹחִין, חָכְמָה וּבִינָה וְדַעַת שֶׁלּוֹ), face to face (דֶּרֶךְ פָּנִים בְּפָנִים), from the light of Arich Anpin and Supernal Abba (מֵאוֹר אֲרִיךְ אַנְפִּין וְאַבָּא עִילָּאָה), without being clothed within the segments of Imma (בְּלִי הִתְלַבְּשׁוּת בְּפִרְקֵי אִמָּא). For when the lights descended concealed (כִּי כְּשֶׁיָּרְדוּ הָאוֹרוֹת מְכֻסִּים), Ze’ir Anpin received the illumination of the Chesadim through a Masakh [screen] (הָיָה זְעֵיר אַנְפִּין מְקַבֵּל הֶאָרַת הַחֲסָדִים עַל יְדֵי מָסָךְ), except that it was within Atzilut and not separate, Heaven forbid (אֶלָּא שֶׁהוּא בַּאֲצִילוּת בִּלְתִּי נִפְרָד חַס וְשָׁלוֹם). Therefore Imma inclined herself (וְלָכֵן הִרְכִּינָה אִמָּא עַצְמָהּ), in order to bring her entire Yesod into Ze’ir Anpin (כְּדֵי לְהַכְנִיס כָּל יְסוֹדָהּ בְּתוֹךְ זְעֵיר אַנְפִּין), and the lights descended concealed (וְיָרְדוּ הָאוֹרוֹת מְכֻסִּים), and in this way Ze’ir Anpin would have the ability to receive them (וּבָזֶה יִהְיֶה כֹּחַ בְּז״א לְקַבְּלָם). Just as Beri’ah does not receive from Atzilut except through a Masakh [screen] (כְּמוֹ שֶׁבְּרִיאָה אֵינָהּ מְקַבֶּלֶת מֵאֲצִילוּת כִּי אִם עַל יְדֵי מָסָךְ), so too Ze’ir Anpin does not receive from Arich Anpin except through the segments of Imma (כָּךְ אֵין זְעֵיר אַנְפִּין מְקַבֵּל מֵאֲרִיךְ אַנְפִּין רַק עַל יְדֵי פִּרְקֵי אִמָּא), which are like a Masakh [screen] (שֶׁהֵן כְּעֵין מָסָךְ), so that it may have the strength to bear the lights that descend into it (כְּדֵי שֶׁיִּהְיֶה לוֹ כֹּחַ לִסְבֹּל הָאוֹרוֹת שֶׁיּוֹרְדִים לְתוֹכוֹ). And this is the secret of: “Who forms light and creates darkness” (וְזֶהוּ סוֹד יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ) (Isaiah 45:7), meaning (פֵּירוּשׁ), He forms revealed light (יוֹצֵר אוֹר גָּלוּי), and in order that Ze’ir Anpin should have the ability to receive it (וּכְדֵי שֶׁיִּהְיֶה כֹּחַ לִזְעֵיר לְקַבְּלוֹ), He creates darkness like a separating Masakh [screen] (בּוֹרֵא חֹשֶׁךְ כְּעֵין מָסָךְ מַבְדִּיל), and therefore it descends until the covered third of Tiferet (וְלָכֵן יוֹרֵד עַד שְׁלִישׁ תּ״ת הַמְכֻסֶּה), and even there it would not have been revealed (וְאַף שָׁם לֹא הָיָה מִתְגַּלֶּה), because of the inclination of Imma (בִּגְלַל הַרְכָּנַת אִמָּא), in order that she should bring the upper half of the third of her Yesod into the Tiferet of Ze’ir Anpin (בִּכְדֵי שֶׁתַּכְנִיס(ה) [ה]חֲצִי הַשְּׁלִישׁ הָעֶלְיוֹן שֶׁל יְסוֹד דִּידָהּ בְּתּ״ת זְעֵיר). Rather (אֶלָּא), the revelation at the chest was necessary (שֶׁהוּצְרַךְ הַגִּילּוּי בֶּחָזֶה), in order to bring forth its Nukvah from between its Chadohi [sides] behind it (לְהוֹצִיא נוּקְבֵיהּ מִבֵּין חֲדוֹהִי מֵאֲחוֹרָיו), and it follows that there the light is revealed for the need of the Nukvah itself (נִמְצָא שֶׁשָּׁם מִתְגַּלֶּה הָאוֹר לְצֹרֶךְ עַצְמָהּ), and after the Chesadim were revealed (וְאַחַר שֶׁנִּתְגַּלּוּ הַחֲסָדִים), they returned in the secret of Ohr Makif [surrounding light] (חָזְרוּ בְּסוֹד אוֹר מַקִּיף), to illuminate it openly without a Masakh [screen] (לְהָאִיר לוֹ בְּגָלוּי בְּלִי מָסָךְ).

It follows that we have twelve years and eight months (נִמְצָא שֶׁיֵּשׁ לָנוּ י״ב שָׁנִים וּשְׁמוֹנָה חֳדָשִׁים), half from the descent and half from the ascent (חֶצְיָם מִצַּד הַיְּרִידָה וְחֶצְיָם מִצַּד הָעֲלִיָּה), and there remains lacking for the completion of the thirteen years and one day four months and one day (חָסֵר עַתָּה לְתַשְׁלוּם הַי״ג שָׁנִים וְיוֹם אֶחָד אַרְבָּעָה חֳדָשִׁים וְיוֹם אֶחָד), and they are completed through the revealed third (וְיוּשְׁלְמוּ עִם הַשְּׁלִישׁ הַמְגֻלֶּה), for the two-thirds of Tiferet took them for themselves during the descent (שֶׁלָּקְחוּ שְׁנֵי שְׁלִישֵׁי תּ״ת לְעַצְמָם בַּיְּרִידָה). And the one day (וְהַיּוֹם אֶחָד), is that which lies between the half of Tiferet of Binah, namely Imma, and the skull of Ze’ir Anpin (הוּא מַה שֶּׁבֵּין חֲצִי תּ״ת בִּינָה דְּהַיְנוּ אִמָּא לְגוּלְגֹּלֶת זְעֵיר), or it may be that small amount (אוֹ יִהְיֶה אוֹתוֹ הַמְּעַט), which the Keter of Ze’ir Anpin took in excess (מִמַּה שֶּׁלָּקַח כֶּתֶר זְעֵיר יוֹתֵר), than what remained for its Nukvah (מִמַּה שֶּׁנִּשְׁאַר לְנוּקְבֵיהּ), namely for the Keter of its Nukvah, as we have said (דְּהַיְנוּ לְכֶתֶר נוּקְבֵיהּ כַּדַּאֲמָרָן), thus there are thirteen years and one day (הֲרֵי י״ג שָׁנִים וְיוֹם אֶחָד), and this day I assign to the six years and one day, and also to the nine, and also to the thirteen years (וְהַיּוֹם הַזֶּה לוֹקֵחַ אֲנִי לְשֵׁשׁ שָׁנִים וְיוֹם אֶחָד, וְגַם לְתֵשַׁע, וְגַם לְי״ג שָׁנִים).